Balak – פרק נ׳׳ה Half Time

Kapital 55 begins with the words Lamenatzeach B’Neginos Maskil L’Dovid and is among the most heart-rending and plaintive Perakim in Sefer Tehillim. The desperate nature of these Pessukim certainly seems to indicate that they were written at a particularly precarious point in Dovid’s life, though the Meforshei HaPshat offer differing opinions as to when exactly that was.

Radak suggests at the outset that Dovid Hamelech wrote these words as he fled from his own son—leaving Yerushalayim as Avshalom mounted his revolt—at which time he also learned that Achitofel was part of the cabal. Sforno, however, explains that this Perek was written earlier in Dovid’s life as he fled from Shaul. Although Rashi does not directly address the origins of the Perek, he identifies the enemies spoken about in a later Passuk as Doeg and Achitofel, indicating that this Mizmor was written at the time of Avshalom’s revolt.

Whether we assume that Dovid wrote these words as he fled his son or his predecessor, they certainly convey his feelings at that time very plainly.

The Mizmor itself begins with a simple plea: “Ha’azina Elokim Tifilasi V’Al Tisalem M’Tichinasi”. The words Tefillah and Techina are somewhat interchangeable, and indeed Radak explains that both halves of the Passuk reflect the same theme. Sforno, however, explains that there Dovid makes two separate requests: that he be spared from the enemies who pursue him, but also that they not chase him again in the future.

Throughout the Perek, Dovid discusses his emotions in very stark terms: “Libi Yachil B’Kirbi V’Aimos Maves Naflu Alai”, his heart writhes as the fear of death itself grips him. Similarly, Dovid expresses the physical toll his fears have taken on him: Radak explains that the words “Yirah V’Raad Yavo Bi” mean that Dovid’s body literally shook from fear.

Besides speaking about his own pain, Rashi explains that in some of the Pessukim, Dovid speaks directly to his enemies. For example, the Passuk says “Ki Lo Oyev Yicharfni V’Esa Lo Misanai Alai L’Hagdil V’Aster Mimenu” and Rashi explains that Dovid feels that he cannot dispatch Achitofel, as he would other enemies, for he is a “Gadol BaTorah”, and that is why he fled rather than fighting. Later Dovid speaks about those who pursue him, saying “Asher Yachdav Namktik Sod B’Bais Elokim Nehalech B’Ragesh”, and Rashi explains that this refers to the time Dovid and Achitofel spent in the Bais HaMedrash, speaking about Sodos HaTorah.

It is easy to understand why Dovid expresses such pain as he flees from these enemies, who were among his closest advisors and relatives, but that does not prevent him from asking HKBH to destroy them outright: “Yashai Maves Aleimo Yordu She’ol”. Dovid wishes to see the Malach HaMaves visit upon those who oppose him, so that he may return to his rightful place.

As is often the case, Dovid uses this opportunity to speak of his relationship with HKBH, expressing his steadfast belief that he will be rescued in his time of need: “Ani El Elokim Ekra V’Hahsem Yoshieni”. He knows this is the case because he has experienced this effect before: “Erev VaBoker V’Tzaharayim Asicha V’Ehemeh VaYishma Koli” Constant Teffilah resulted in the Yeshuas Hashem in the past, and will continue to do so.

Included in these pronouncements are words that have provided many with the solace and strength in their times of need: “Hashlech Al Hashem Yehavcha V’Hu Yichalkeleka”. We must cast our burdens upon Hashem, for it is He who ultimately sustains us. Rashi notes that this is not merely ane Eitzah that Dovid offers: these words were said to Dovid Hamelech through Ruach HaKodesh, as a response to his pleas. It is Hashem Himself who instructs us, “Hashlech Al Hashem”, promising in turn “V’Hu Yichalkeleka”.

The Perek ends with Dovid offering one last plea for his enemies to meet their end: “V’Attah Elokim Toridem L’Be’er Shachas Anshei Damim U’Mirma Lo Yechtzu Yemehim”. Radak explains that the Be’er Shachas refers to Gehinom, and Dovid is therefore asking that his enemies be destroyed and denied any Olam Habah, thusly punished for their deceit, leading to a conclusion of “V’Ani Evtach Bach.”

This final Passuk encapsulates the thrust of the Perek, speaking both of the need for his enemies to be destroyed and of the Bitachon that Dovid himself engenders, but the way it is written is somewhat curious.

Dovid refers to his enemies here as “Anshei Damim U’Mirma”, men of blood and deception. Now, the title Anshei Mirma certainly applies to those who plotted against Dovid and sought to dethrone him, but what does Anshei Damim mean? Sforno explains that they are so-called because they wished to kill Dovid, but why does that give them this particular title? What is Dovid hinting at with these words?

The other words in the Passuk that require some explanation of “Lo Yechetzu Yimehiem”, wherein Dovid asks that his enemies lives be cut short. Why was this important? If they were destroyed and prevented from harming or pursuing Dovid, why is it important if their days were cut short?

This question is perhaps highlighted by the way these words are used by Chazal, in a Gemara related to this week’s Parsha.

The Gemara in Perek Chelek tells us that a certain Apikores asked R’ Chanina: “Mi Shamah Lach Bilaam Bar Kamma Hava”, wondering if R’ Chanina had heard how old Bilaam HaRasha was when he died. R’ Chanina answered that it is not written in the Torah, but one can deduce that Bilaam was thirty-three or thirty-four, based on the words “Anshei Damim U’Mirma Lo Yechtzu Yemehim”. The Apikores replied that R’ Chanina was correct, because he had himself seen the notebook of Bilaam and it said there that he was thirty-two when Pinchas killed him.

It seems from the answer of R’ Chanina that the words “Anshei Damim U’Mirma Lo Yechtzu Yemehim” are to be taken literally: those who are in the category of Anshei Damim U’Mirma, including Bilaam, do not merit to live even half of a standard lifespan of seventy years. Therefore, R’ Chanina knew that Bilaam could not have been more than thirty-fours years of age when he died, as the Apikores indeed confirmed.

How can we understand this Gemarah? What was this Min getting at in asking this question? Clearly, he already knew the answer—was he just testing R’ Chanina? Why did it matter to him how old Bilaam was when he died?

Additionally, how can we understand the crux of R’ Chanina’s answer, that Anshei Damim U’Mirma not only necessarily live shortened lives, but also are limited to only half of the regular seventy-year lifespan? Why, indeed, are the words Lo Yechtzu Yemehim applied literally to Anshei Damim U’Mirma? Ancillary to that question is a similar question to one already posed: why did Dovid point out that his enemies fall into this category, and that they be limited to a half-life span? What is the meaning of this Passuk in the context of the Perek, as understood based on R’ Chanina’s statement?

It is interesting to note that while the Gemara speaks about Bilaam, and the Passuk about Achitofel—at least according to Rashi—the two are mentioned in tandem in various Maamrei Chazal. For example, the Gemara earlier in Chelek lists both among the four Hedyotos who do not have a Chelek in Olam HaBaah. We can perhaps deduce from their association, as assigned by Chazal, that they shared a common undoing. If this is true, it would be helpful to understand the characteristics that define the Anshei Damim U’Mirma, who play a central role in this discussion.

R’ Yerucham Levovitz, in Daas Chachma U’Mussar, makes an interesting observation regarding the world around us. We commonly think of the entire Briah, all physical objects, as fitting into four neat categories: Domem, Tzomeach, Chai and Midaber. In this construct, the categories have increasing level of complexity and therefore ability: whereas a Domem in intimate, a Tzomeach can grow and sprout, but is still not animated, a Chai can move and accomplish other tasks, but not speak, a function only available to a Midaber.

The Mashgiach notes, however, that we sometimes see creations seemingly going beyond their categorical boundaries. For example, he writes in the first person, “Ra’isi Kama Pa’amim Tzamachim Yafim V’Ilanos U’Meulim Yotzim M’Avanim”, he noticed beautiful flowers or trees sprouting from rocks. How is this possible? If the Brios fall into only one of those four categories, how can a rock, which is Domem, function as a Tzomeach.

Another example of this phenomenon cited by R’ Yerucham, comes from this week’s Parsha: “Vayiftach Hahsem Es Pi HaAson”. Though the Chamor is a Chai and should not be able to speak, the Ason of Bilaam had that Koach, all that was missing, notes the Mashgiach, was the aspect of “Pesicha”, meaning that the Koach was always there, but HKBH had to open his mouth. Sforno, on these words, likens this to that which we ask before we Daven: “Hahsem Sifasai Tiftach.” We have the Koach of Teffilah, but we ask HKBH to open our lips so that it is properly expressed—so to the Chamor had the Koach of Dibur, but required “Vayiftach Hahsem” in order to be heard.

R’ Yerucham, therefore, explains that the four categories only tell us how each type of creation can be expected to function and develop—a Domem will never become a Tzomeach, and so on—the various Kochos of higher categories are present in each one, however. To put it succinctly, a Domem has the Kochos to be Midaber, but will never become a Midaber.

The Passuk elsewhere in this week’s Parsha says “Vayigal Hashem Einei Bilaam”, HKBH opened his eyes, and Bilaam saw a Malach. R’ Yerucham explains that Bilaam was not a person who should have been Zoche to see the Malach, but Hashem opened his eyes and that latent Koach was momentarily employed. This experience was akin to a Chai being given the fleeting ability to be Midaber: an otherwise untapped Koach was given temporary life.

We see that the story of Bilaam was about recognizing ones abilities and where they come from. If one assumes that he has achieved a certain level of his own volition or accomplishments, he is mistaken—it is only because HKBH has allowed the Kochos that exist in everyone to emerge. Just as a donkey can be made to use its Koach HaDibur, and a Rasha’s eyes be given the opportunity to behold a Malach, all that we have is only because HBKH allowed it to be so.

This was the downfall of Bilaam: he saw the gift of Nevuah as proof of his own accomplishments rather than a gift given to him by HKBH for a distinct purpose. So engrossed in his own apparent achievements was he that the messages of Vayiftach Hahsem Es Pi HaAson and Vayigal Hashem Einei Bilaam were lost on him leading to his demise.

The same may have been true of Achitofel: he was a Gadol BaTorah, as Rashi says, and therefore may have assumed that his choice in following Avshalom was warranted, even praiseworthy. He neglected to realize that these Kochos were allowed to develop by HKBH and were therefore limited to the Derech Hashem as well.

Perhps this is the mark of “Anshei Damim U’Mirma”: the word “Damim” can refer to blood, but also to value or worth. The Anshei Damim U’Mirma are those who are blinded by an inflated sense of self-importance and infatuated by their own accomplishments. This attitude is really Mirma, however, because they fail to recognize the ultimate source of their success. This type of enemy is particularly destructive for their apparent Tzidkus or Gadlus may cause others to see the merit of their arguments, therefore they are struck down at a specific age, “Lo Yechtzu Yemehim”, so that others may understand that they were wrong all along.

The Apikores taunted R’ Chanina, suggesting that Bilaam lived to an old-age, proof that he was righteous. R’ Chanina responded in kind, asserting that this could not have been, as Bilaam was a prime example of Anshei Damim U’Mirma and therefor must have been given the punishment of Lo Yechtzu Yemehim—an assertion tha the Min confirmed as factual.

We can now understand the Passuk here: faced by enemies of an elevated nature, those who he said “Asher Yachdav Namktik Sod B’Bais Elokim Nehalech B’Ragesh,” Dovid wished not only for their demise, but also for proof that they were mistaken all along. Because they were Anshei Damim U’Mirma it was necessary that they be struck down at that moment, so that it would be true that Lo Yechtzu Yemehim, and all would understand the source of their deceit.

R' Yerucham ends his words with a powerful sentence: “Zehu Kol Avodas HaAdam L’Hotzi Kochosav”. Our job is to identify our own Kochos and norish them for our own growth, while never forgetting from whence they came.